The more detailed accounts of this real process are, in great measure, deficient and contradictory. In this connection, it is in some accounts[63] said of Heraclitus that he defined it thus: “Of the forms taken by fire there is first of all the sea, and then of it half is the earth and the other half the lightning flash (_πρηστήρ_),” the fire which springs up. This is general and very obscure. Diogenes Laertius (IX. 9) says: “Fire is condensed into moisture, and when concrete it becomes water; water hardens into earth and this is the way downwards. The earth then again becomes fluid, and from it moisture supervenes, and from this the evaporation of the sea, from which all else arises; this is the way upwards. Water divides into a dark evaporation, becoming earth, and into what is pure, sparkling, becoming fire and burning in the solar sphere; what is fiery becomes meteors, planets and stars.” These are thus not still, dead stars, but are regarded as in Becoming, as being eternally productive. We thus have, on the whole, a metamorphosis of fire. These oriental, metaphorical expressions are, however, in Heraclitus not to be taken in their strictly sensuous signification, and as if these changes were present to the outward observation; but they depict the nature of these elements by which the earth eternally creates its suns and comets. Nature is thus a circle. With this in view, we find Heraclitus, according to Clement of Alexandria (Strom. V. 14, p. 711), saying: “The universe was made neither by God nor man, but it ever was and is, and will be, a living fire, that which, in accordance with its laws, (_μέτρῳ_) kindles and goes out.” We now understand what Aristotle says of the principle being the soul, since the latter is evaporation; that is to say, fire, as this self-moving process of the world, is the soul. Another statement follows, which is also found in Clement of Alexandria (Strom. VI. 2, p. 746): “To souls (to the living) death is the becoming water; to water death is the becoming earth; on the other hand from earth, water arises, and from water, the soul.” Thus, on the whole, this process is one of extinction, of going back from opposition into unity, of the re-awakening of the former, and of issuing forth from one. The extinction of the soul, of the fire in water, the conflagration that finally results, some, and amongst others, Diogenes Laertius (IX. 8), Eusebius (Præp. Evang. XIV. 3) and Tennemann (Vol. I. p. 218), falsely assert to be a conflagration of the world. What Heraclitus is said to have spoken of as a conflagration of this world, was thought to be an imaginary idea that after a certain time—as, according to our ideas, at the end of the world—the world would disappear in flames. But we see at once from passages which are most clear,[64] that this conflagration is not meant, but that it is the perpetual burning up as the Becoming of friendship, the universal life and the universal process of the universe.